A26883:232
Richard Baxter's Catholic theology plain, pure, peaceable, for pacification of the dogmatical word-warriors who,…Richard Baxter's Catholick theologie plain, pure, peaceable, for pacification of the dogmatical word-warriours who,…
Richard Baxter's Catholic theology plain, pure, peaceable, for pacification of the dogmatical word-warriors who, 1. by contending about things unrevealed or not understood, 2. and by taking verbal differences for real,Richard Baxter's Catholick theologie plain, pure, peaceable, for pacification of the dogmatical word-warriours who, 1. by contending about things unrevealed or not understood, 2. and by taking verbal differences for real,
London: printed by Robert White for Nevill Simmons, 1675
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
14. The Soul of Man beareth Gods Image in three parts of it, or respects: 1. In its Nature it is the Image of the Divine Nature: 2. In its Rectitude it is the Image of the Divine Holiness and perfection: 3. In our Dominion over the inferior Creatures, and eminently, in Superiors over Subjects, it hath the Image of his Majesty and Supereminence.
14. The Soul of Man beareth Gods Image in three parts of it, or respects: 1. In its Nature it is the Image of the Divine Nature: 2. In its Rectitude it is the Image of the Divine Holiness and perfection: 3. In our Dominion over the inferiour Creatures, and eminently, in Superiours over Subjects, it hath the Image of his Majesty and Supereminence.
15. I We have no one adequate Conception of the Nature of our own souls; but must think of them by partial inadequate Conceptions. And that by many (not feigned or forced, but) real and necessary Trinaries in Unity.
16. And first the Three Inadequate Conceptions of its Being are the Generical, the Differencial, and the Proper-inseparable Accidental, viz. that it is, *[Greek or Hebrew], Vita, Proprietatibus suis praedita. The first notion is substantia abstractè à forma concepta: The second is the Conceptus formatis: The third its Accidents, not acquired, but natural. By LIFE I understand not Relatively only, that it is the Life of the body or Compositum; But essentially as in its nature it is Life it self, or a Living substance formally, as well as the Living Principle in the man. The word [Spirit] as commonly used by us, comprehendeth all this; but what a Spirit is, we know but by these partial Conceptions.